Also by Philip Kerr
THE BERNIE GUNTHER BOOKS
The Berlin Noir Trilogy
March Violets
The Pale Criminal
A German Requiem
·
The One from the Other
A Quiet Flame
If the Dead Rise Not
Field Gray
Prague Fatale
A Man Without Breath
OTHER WORKS
A Philosophical Investigation
Dead Meat
The Grid
Esau
A Five-Year Plan
The Second Angel
The Shot
Dark Matter: The Private Life of Sir Isaac Newton
Hitler’s Peace
FOR CHILDREN
Children of the Lamp
The Akhenaten Adventure
The Blue Djinn of Babylon
The Cobra King of Kathmandu
The Day of the Djinn Warriors
The Eye of the Forest
The Five Fakirs of Faizabad
The Grave Robbers of Genghis Khan
·
One Small Step
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Library of Congress Cataloging-in-Publication Data
Kerr, Philip.
Prayer / Philip Kerr.
p. cm.
ISBN 978-0-698-14290-9
1. United States. Federal Bureau of Investigation—Officials and employees—Fiction. 2. Serial murderer—Fiction. 3. Psychology, Religious—Fiction. 4. Psychological fiction. I. Title.
PR6061.E784P78 2014 2013038817
823'.914—dc23
This is a work of fiction. Names, characters, places, and incidents either are the product of the author’s imagination or are used fictitiously, and any resemblance to actual persons, living or dead, businesses, companies, events, or locales is entirely coincidental.
Version_1
For Nicholas B. Scott, a true Scot but a real friend
Contents
ALSO BY PHILIP KERR
TITLE PAGE
COPYRIGHT
DEDICATION
EPIGRAPH
PROLOGUE
CHAPTER ONE
CHAPTER TWO
CHAPTER THREE
CHAPTER FOUR
CHAPTER FIVE
CHAPTER SIX
CHAPTER SEVEN
CHAPTER EIGHT
CHAPTER NINE
CHAPTER TEN
CHAPTER ELEVEN
CHAPTER TWELVE
CHAPTER THIRTEEN
CHAPTER FOURTEEN
CHAPTER FIFTEEN
CHAPTER SIXTEEN
CHAPTER SEVENTEEN
CHAPTER EIGHTEEN
CHAPTER NINETEEN
CHAPTER TWENTY
CHAPTER TWENTY-ONE
CHAPTER TWENTY-TWO
CHAPTER TWENTY-THREE
CHAPTER TWENTY-FOUR
CHAPTER TWENTY-FIVE
CHAPTER TWENTY-SIX
CHAPTER TWENTY-SEVEN
CHAPTER TWENTY-EIGHT
CHAPTER TWENTY-NINE
CHAPTER THIRTY
AUTHOR’S NOTE
ACKNOWLEDGMENTS
Prayer is not an old woman’s idle amusement. Properly understood and applied, it is the most potent instrument of action.
—MAHATMA GANDHI
When the gods wish to punish us, they answer our prayers.
—OSCAR WILDE
The wrath of God lies sleeping. It was hid a million years before men were and only men have power to wake it.
—CORMAC MCCARTHY, BLOOD MERIDIAN
PROLOGUE
ST. ANDREW’S CATHEDRAL,
GLASGOW, SCOTLAND
APRIL 5, 1988
It was a bright cold day, but as if it were midsummer, I had given up my usual gray clothes of lambswool and thick flannel, and had been dressed for innocence in white cotton like all of the other children in the cathedral.
I was trembling, but not just because of the freezing temperature in St. Andrew’s; I was also trembling because there was a mortal sin in my heart—or so I imagined.
The gray stone interior soared above my neatly combed hair like the hall of some ancient castle, and the air was filled with the smell of candles and incense. As the church organ played and the weak voices of the choir mumbled strange words that might have been Latin, I walked slowly and reverently up the center aisle toward the Friar Tuck–size bishop with my small, sweaty palms pressed together as if I were a little saint—although in my own eyes I was anything but that—just the way my mother had shown me.
“You do it like this, Giles,” she had said, showing me exactly how. “As if you were trying to press something very flat in your hands that you must hold close to your face so that the tips of the fingers are just touching your lips.”
“You mean like Joan of Arc, when they burned her at the stake,” I asked.
My mother winced.
“Yes. If you like, Giles. But if we think about it, I’m sure you can find a nicer example than that, can’t you?”
“How about Mary Queen of Scots?”
“Someone who’s not on their way to execution, perhaps. Please try to think of someone else, Giles. A saint, perhaps.”
“Surely the saints are only saints because they were martyrs first,” I argued. “That means most of them were executed, too.”
My mother made an exasperated face. “You’ve got an answer for everything, Giles,” she muttered.
“A soft answer turns away wrath,” I said. “But grievous words stir up anger. Proverbs 15:1.”
Quoting the Bible was a useful trick I had learned in Bible class. We had to learn a text every week, and it hadn’t taken me long to work out that quoting from the Bible also had the effect of silencing critical adults. More usefully, it had the effect of deterring the unwelcome attentions of Father Lees. He tended to leave me alone out of fear of the text that I might utter when confronted with his priestly hands—as if God were speaking to him directly through my innocent mouth. Because of my knowledge of the Bible, my father called me Holy Willie and sometimes “precocious,” and told my mother that in his opinion teaching children what was in the Bible was a bad thing. She ignored him, of course, but in retrospect I think Dad was right. There’s a lot in the Bible that shouldn’t ever have been translated from the Latin or the Greek.
A long line of us boys and girls shuffled up the nave of the cathedral. We must have looked like one of those Korean Moonie weddings where hundreds of couples get married at once.
Of course, this was not my child wedding but my own confirmation—the moment I was to declare my desire to renounce Satan and all his works, and to become a Roman Catholic—and, for everyo
ne else in the cathedral of St. Andrew’s, it seemed to be a very happy day. Everyone else except me, perhaps, because there was something about the ceremony I didn’t like; not just the pansy white shirt and shorts and school tie—which were bad enough—but something else, too; I think you could say I had a feeling of deep foreboding, as if something terrible were about to happen that was not unconnected with the commission of the possibly mortal sin I was contemplating.
I was twelve years old and being precocious meant I was also possessed of “a bit of an imagination”; that was how my parents described children like me who exaggerated some things and lied about others. Certainly, I had my own ideas about almost everything. These ideas were sometimes influenced by what I had read in a book or seen on television, but more often than not, they were simply the result of deep and often wrong juvenile thinking that was at least the product of an independent mind; any lies I did tell were usually told with good intent.
Thanks to Father Lees, I had been well schooled in the Roman Catholic catechism and in the meaning of confirmation, which you can read all about in the Acts of the Apostles, chapter two. Every Wednesday for the last month I’d been taken to Bible class where Father Lees had told us how, shortly after Pentecost, the apostles had been hiding away in some locked room because they were afraid of the Jews, when suddenly they heard a noise that sounded like the wind but was, in fact, the sound of the Holy Ghost. Next, small tongues of fire appeared like little blue butane-gas cigarette-lighter flames above the heads of the disciples and they were all filled with the Holy Ghost and began to speak in foreign languages that, according to my older brother, Andy, was not unlike what happens in The Exorcist.
Now, I didn’t like ghosts and ghost stories any more than I would care to have been left alone in a locked room with Father Lees, and I certainly didn’t care for the idea of having any spirit—holy or otherwise—come inside my body and light me up “like a little candle for Jesus,” which was how the creepy priest described it to us in Bible class. In fact, the idea terrified me. Nor did I much like the possibility that I might never again be able to speak English, but only some baffling language like Chinese or Swahili that nobody else in Glasgow would be able to understand. Not that Glaswegians are easy to understand themselves; even other people from Scotland have a hard job with the accent and the lack of consonants. Speaking the English language as it is spoken in Glasgow is like learning to spit.
So I had made a plan that was going to save me from the strong risk of ghostly possession and speaking in tongues—a secret plan I discussed with no one other than my own conscience (and certainly not my mother) and that I now put into action.
When it was my turn to be confirmed, I knelt in front of the bishop and, as soon as he had anointed my forehead and slapped my face with his nicotine-stained fingers—rather harder than I’d been expecting—to symbolize how the world might treat me because of my faith, and Father Lees had given me the red grape juice and wafer that was the blood and body of Jesus Christ, I stepped around the granite pillar of the church and, while everyone’s eyes were on the boy immediately behind me who was now being confirmed, quickly wiped the holy oil off my forehead and spat the dry wafer off the roof of my mouth into my handkerchief.
One of my school friends saw me do this, and for quite a while afterward my nickname was “the heretic,” which I rather enjoyed. It gave me a wicked, worldly aspect that I fancied made me seem sophisticated. Apparently unconsumed hosts—which is what you call the wafer when you don’t actually swallow it—are very useful for the commission of satanic rites or devil worship. Not that I was interested in worshipping the devil. I think that even then—and possibly thanks to Father Lees—I saw God and the devil as opposite sides of the same grubby coin, although for a long time I think I managed to make a pretty good fist of being a good Christian.
Now, it’s said that no sin goes unpunished, and my own evil act was certainly punished because as I pulled the clean, folded white square of handkerchief from my trousers into which I was preparing to gob the body of Christ, something fell out of my pocket, though I wasn’t aware of it at the time. This was my new St. Christopher’s medal, made of solid Hebridean silver, a commemorative gift from my mother that was engraved with my initials—including the initial of the saint’s name I had taken for my confirmation, which was John, who was the brother of James, and which was my own baptismal name—and the date of my confirmation. The medal was distinctive in several other respects, too; my mother had had the medal specially designed by Graham Stewart, who became, eventually, quite a famous Scottish silversmith. I even know what it looks like, because my brother still has the St. Christopher’s medal from his own confirmation, which took place a couple of years before mine: the head of St. Peter is a copy of a drawing by the celebrated artist Peter Howson.
Of course, the loss of the silver medal was soon discovered, and although my mother never found out the exact and probably blasphemous circumstances that accompanied its disappearance, for a while I was obliged to pray every night that I might find it again.
ONE
From the outside, the Cathedral of the Sacred Heart resembled a prison. With its high windows, gray seamless concrete blocks, and a freestanding bell tower, Sacred Heart did not look like a promising place for a talk with the Almighty. I walked through the doors into the mercifully cool marble interior and was greeted by a handsome African-American wearing a priest’s collar and a welcoming smile. He informed me that Mass would begin in thirty minutes and confessions in ten near the Sacred Heart transept.
I thanked the priest and passed inside. I hardly wanted to tell him that it was a long time since anyone had heard my confession. I wasn’t even a Roman Catholic. Not anymore. I was an evangelical. And I was there to pray, not to attend Mass or seek absolution for my sins.
The prayer was a mistake. I should never have given it wings. As soon as I saw the weirdly modern stained-glass windows and the plastic figure of St. Anthony of Padua, I ought to have turned and left. Compared to the Catholic churches of my youth, this place felt too new for a talk with God about what was troubling me. But where else was I to go? Not to my own church—the Lakewood. That was a former basketball arena. And among the architectural eyesores that constituted the fourth-largest city in the USA, St. Anthony himself would not have found anywhere better than Houston’s Catholic cathedral to come nearer to God. I was certain of that much anyway, even if I was less certain that I wasn’t just wasting my time. After all, what was the point of praying to a God who—I was almost convinced—wasn’t there at all? This was what I had come to pray about. That and the state of my marriage, perhaps.
I picked a quiet pew facing the Sacred Heart transept, knelt down, and muttered a few holy-sounding words; looking up at the simple stained-glass window with its red, comically disembodied sacred heart, I tried my best to address the problem at hand.
“Breathe in me, o Holy Spirit, er . . . that my thoughts may all be holy. Act in me, o Holy Spirit, that my work, too, may be holy . . . Which it isn’t. How could my work ever be holy? I see things, o Holy Spirit—terrible things—that make me doubt that you could ever exist in a world as fucked up as this one. And I know what I’m talking about, Lord.
“Take that heart on the transept window up there. Oh, I know what it’s supposed to mean, Lord: it’s the Holy Eucharist and symbolizes the love that is God who, out of his love for us, became a man on Earth. Yes, I get that.
“But when I see that heart, I remember Zero Santorini, the Texas City serial killer who used to cut out his victims’ hearts and leave them beside the bodies on a neat little nest of barbed wire. (It was a nicely sadistic touch, the barbed wire—very Hollywood; it was useful, too, because it’s the thing that helped us to nail him. The wire was galvanized eight-inch field fence, and Santorini bought twenty-five yards of it from Uvalco Supply in San Antonio.) Sure, I can delude myself that I’m doing your work, Lord, but it really doesn’t fi
gure that you could have been around for any of the seventeen poor girls Santorini murdered.
“It’s true that most of those girls were drug addicts and prostitutes, but nobody deserves to be killed like that. Except perhaps Zero Santorini. According to him, he actively encouraged most of those women to pray for their lives before he murdered them; and when you didn’t show up with a lightning bolt in one hand and your Holy Spirit in the other, he figured you’d given him the go-ahead to shoot them with a nail gun. The irony of the situation, of course, is that Santorini was looking for some sort of sign that you do actually exist; that in an extreme situation such as the one he had engineered, you might just have put in an appearance and allayed all of his very reasonable doubts.
“I believed his story, too. In a way, his actions struck me as kind of logical. He even took pictures of these poor girls as they knelt on the ground naked, with their hands clasped in prayer, which seemed to bear out his story. You, on the other hand—well, I’ve got a hundred good reasons to disbelieve you.
“If you are there, then all I’m asking for is some help to believe in you. I’m not asking for a sign, like Zero Santorini did. And I’m not asking for an easier life or an easier job. I’m just praying for the strength to deal with the life and the job I already have. The fact is that in my ten years with the Bureau not once have I seen you fixing something that needed fixing. Not once. And I just get the impression that if all the brick agents on Justice Park Drive stayed in bed one morning then this city would be in a bigger fucking mess than it is right now. I certainly don’t see you taking on the loonies I have to deal with in Domestic Terrorism, Lord: the white supremacists, the Christian militias, the sovereign citizens, the abortion extremists, the animal-rights and eco warriors, the black separatists, and the anarchists—to say nothing of the Islamists that the guys across the hall in Counterintelligence are having to keep an eye on these days. I don’t see you worrying about any of that, Lord. In fact, I don’t see you at all.”